Ted Grimsrud—August 22, 2017
[This is the second of a four-part series of posts. The first part sketched a thirty-year history of my involvement in trying to be part of Bible-centered conversations about LGBTQ inclusion with other Mennonites. I discussed how surprisingly (to me, at least) difficult it has been to find conversation partners—especially with those on the restrictive side who would actually interact with my interpretive arguments. In this post I will suggest some possible explanations for that difficulty.]
A long time conversation partner
There has been one Mennonite on the restrictive side who has been willing to respond to my thoughts many times over the years, Mennonite pastor Harold Miller (I recently uncovered an interchange we had from as far back as 1997). While I appreciate Harold’s perseverance and general congeniality, I also doubt that these interchanges have actually been cases of the Mennonite practice of examining the Bible together.
One reason I think this is that Harold himself has continually stated in public forums that progressives avoid engagement on the key texts. Quite recently he repeated that assertion in a conversation about his blog post on the Mennonite World Review site, “My denomination continues to swing left” (July 19, 2017). He wrote: “We worry that those making inclusivist arguments are mainly echoing our culture. We who are conservatives don’t see them carefully grappling with the strongest biblical arguments that support the church’s historic stance against same-sex relations.” When he was challenged in the comments about this characterization of those making “inclusivist arguments,” he doubled down:
“I have witnessed great love of Scripture among inclusivist pastors and much “scriptural engagement.” I have eagerly read their biblical arguments for full LGBTQ inclusion in the church, genuinely open to beginning to sympathize with those holding our culture’s rather than our church’s stance…. But as I read them, I don’t see them interacting with the strongest biblical arguments that support the church’s historic stance.”
I found these comments troubling. I would be an inclusivist (or “progressive”) who has indeed published dozens of pages “interacting with the strongest biblical arguments” used by restrictivists—including a co-authored, 317-page book published by the Mennonite Church’s own publisher that featured such interaction. Not to mention a large number of blog posts that have done likewise, many on which Harold himself commented.
So I wrote in a comment that I found Harold’s assertion that we on the inclusive side avoided “the strongest biblical arguments” disrespectful. And he still wouldn’t back down: “I wish I didn’t feel the need to see you engage those arguments, that I could just quickly say ‘The differences are because of honest disagreements, not a willful failure to engage the argument.’ But I’m not there yet.” In other words, Harold seems to say, I do believe that you are willfully failing to engage the “strongest biblical arguments.” Continue reading “The Mennonite failure to find common ground on LGBTQ inclusion: Part II—Learning from the journey”